श्रीमद्भागवतमहापुराणम् फञ्चम: स्कन्ध: एकोनविंश: अध्याय: श्री शुक उवाच - Shri Shuka said - किम्पुरुषे वर्षे भगवन्तमादिपुरुषं लक्ष्मणाग्रजं सीताभिरामं रामं तच्चरणसंनिकर्षाभिरत: परमभागवतो हनुमान् सह किम्पुरुषैरविरतभक्तिरुपास्ते ॥१॥
किम्पुरुषे वर्षे in Kimpurusha Varsha
भगवन्तम्-आदि-पुरुषम् the Lord, The Ancient Person लक्ष्मण-अग्रजम् Lakshmana's elder brother सीता-अभिरामम् रामम् Sita's Beloved Raama, तत्-चरण-संनिकर्ष-अभिरत: His feet, close to ever engaged परम-भागवत: हनुमान् the highly devoted Hanumaan सह किम्पुरुषै:- along with the Kimpurushas अविरत भक्ति:-उपास्ते with incessant devotion adores In Kimpurusha Varsha, the highly devoted Hanuman, along with the Kimpurushas, is ever engaged in adoring with incessant devotion and remaining close to the feet of Lord Raama, the elder brother of Lakshmana's, The Ancient Person, and the Beloved of Sita.


आर्ष्टिषेणेन सह गन्धर्वैरनुगीयमानां परमकल्याणीं भर्तृभगवत्कथां समुपशृणोति स्वयं चेदं गायति ॥२॥
आर्ष्टिषेणेन सह Aarashtishena along with
गन्धर्वै:-अनुगीयमानाम् by the Gandharvas being sung परम-कल्याणीम् supremely auspicious भर्तृ-भगवत्-कथाम् master's Lord's story समुपशृणोति listens with great interest स्वयम् च-इदम् himself and this गायति sings He, along with Aarashtishena listens with great interest the most auspicious story of his master The Lord, sung by the Gandharvas, and he himself sings this…


ॐ नमो भगवते उत्तमश्लोकाय नम आर्यलक्षणशीलव्रताय नम उपशिक्षितात्मन उपासितलोकाय नम: साधुवादनिकषणाय नमो ब्रह्मण्यदेवाय महापुरुषाय महाराजाय नम इति ॥३॥
ॐ नम: भगवते denoted by the mystic syllable Om, The Lord
उत्तमश्लोकाय नम: of pure fame, Hail! आर्य-लक्षण- of noble characteristics शील-व्रताय नम: character and conduct Hail! उपशिक्षित-आत्मने (Who) fully disciplined Himself उपासित-लोकाय नम: worshipped the (wishes) of the people Hail! साधु-वाद-निकषणाय नम: of goodness and reputation the touchstone Hail! ब्रह्मण्य-देवाय महा-पुरुषाय to The Braahmanas (devoted) Lord, to The Supreme Person महा-राजाय नम: इति The great Ruler! Hail! Thus O Lord of pure fame! Denoted by the mystic syllable OM! Hail. Hail to the One with noble characteristics, character and conduct. Hail to the One Who has disciplined Himself. Hail to The One Who fulfils the wishes of the people. The very touchstone of goodness and reputation! Hail! The Lord devoted to the Braahmana race, The Supreme Person, The great Ruler! Hail!


यत्तद्विशुद्धानुभवमात्रमेकं स्वतेजसा ध्वस्तगुणव्यवस्थम् ।
प्रत्यक् प्रशान्तं सुधियोपलम्भनं ह्यनामरूपं निरहं प्रपद्ये ॥४॥
यत्-तत्-विशुद्ध-अनुभव- Which That, pure Consciousness
मात्रम्-एकम् the only One स्वतेजसा ध्वस्त- by own divine energy, distanced गुण-व्यवस्थम् the Guna's system (unaffected by Maayaa) प्रत्यक् प्रशान्तम् (Who is) other than this world, very serene सुधिया-उपलम्भनम् by the pure minded possessed हि-अनाम-रूपम् certainly without name and form निरहम् प्रपद्ये egoless, (I) resort to I resort to That Which is pure consciousness, the only One, The One Who has distanced from Maayaa by His own divine energy, Who is other than this world, Who is very serene, Who is possessed by the pure minded, Who is beyond names and forms and is absolutely egoless.


मर्त्यावतारस्त्विह मर्त्यशिक्षणं रक्षोवधायैव न केवलं विभो: ।
कुतोऽन्यथा स्याद्रमत: स्व आत्मन: सीताकृतानि व्यसनानीश्वरस्य ॥५॥
मर्त्य-अवतार:- the human descent
तु-इह मर्त्य-शिक्षणम् indeed, here, for mankind teaching रक्ष:-वधाय-एव the demons to kill also न केवलम् विभो: not only, O Omnipotent! कुत:-अन्यथा स्यात्- how otherwise will be रमत: स्व आत्मन: revelling in (Own) self सीता-कृतानि by Sita's separation व्यसनानि-ईश्वरस्य woes, of the Soul of the Universe O Omnipotent Lord! Your descent, here as a human being, is not just for the killing of the demons' race, it is for teaching the mankind also. How otherwise will it be that The One revelling in His own Self will be effected by the woes caused by the separation of Sita, O Soul of the Universe.


न वै स आत्माऽऽत्मवतां सुहृत्तम: सक्तस्त्रिलोक्यां भगवान् वासुदेव: ।
न स्त्रीकृतं कश्मलमश्नुवीत न लक्ष्मणं चापि विहातुमर्हति ॥६॥
न वै स: not indeed He
आत्मा-आत्मवताम् is The Self of the wise Selves सुहृत्तम: the friend great सक्त:-त्रिलोक्याम् attached in the three worlds भगवान् वासुदेव: The Lord Vaasudeva न स्त्री-कृतम् not woman caused कश्मलम्-अश्नुवीत infatuation given way to न लक्ष्मणम् च-अपि not Lakshmana's and also विहातुम्-अर्हति to abandon is capable The very Self of the wise Selves, the great friend, The Lord Vaasudeva, is indeed not attached to anything in these three worlds. How could He give way to the infatuation caused by the separation of His wife, or how was He able to abandon Lakshmana's into exile?


न जन्म नूनं महतो न सौभगं न वाङ् न बुद्धिर्नाकृतिस्तोषहेतु: ।
तैर्यद्विसृष्टानपि नो वनौकसश्चकार सख्ये बत लक्ष्मणाग्रज: ॥७॥
न जन्म नूनम् not birth indeed
महत: न सौभगम् in a high race, not physical charm, न वाङ् न बुद्धि:- not sweet words, not intelligence न-आकृति:-तोष-हेतु: not form, of satisfaction the cause तै:-यत्-विसृष्टान्-अपि by those in that bereft of also न: वनौकस:-चकार सख्ये us the wild creatures, made friends बत लक्ष्मण-अग्रज: surely Lakshmana's elder brother Not birth in a high race, not physical charm, not eloquence, not intelligence, and not even form is the cause of satisfaction to the Supreme Being, because the elder brother of Lakshmana made friends with us the wild creatures, who are bereft of all these.


सुरोऽसुरो वाप्यथ वानरो नर: सर्वात्मना य: सुकृतज्ञमुत्तमम् ।
भजेत रामं मनुजाकृतिं हरिं य उत्तराननयत्कोसलान्दिवमिति ॥८॥
सुर:-असुर: वा-अपि-अथ god, demon or also even
वानर: नर: सर्वात्मना य: monkey, man, by whole heart who सुकृतज्ञम्-उत्तमम् with obligation acknowledging the Superior भजेत रामम् worships Raama मनुज-आकृतिम् हरिम् in human form Hari Himself य: उत्तरान्-अननयत्- Who to the north took along कोसलान्-दिवम्-इति the people of Kosala heavens thus Whoever one may be, a god, a demon, a monkey or a man, he should with all his heart worships Raama, the acknowledger of all obligations, Hari Himself in human form, Who took along with Him the people of Kosala to the northern heavens.


भारतेऽपि वर्षे भगवान्नरनारायणाख्य आकल्पान्तमुपचितधर्मज्ञानवैराग्यैश्वर्योपशमोपरमात्मोपलम्भनमनुग्रहायात्मवतामनुकम्पया तपोऽव्यक्तगतिश्चरति ॥९॥
भारते-अपि वर्षे in Bhaarata Varsha also
भगवान्-नर-नारायण-आख्य The Lord Nar-Naaraayana, named आकल्प-अन्तम्- till the Kalpa's end उपचित-धर्म-ज्ञान- have attained righteousness, knowledge, वैराग्य-ऐश्वर्य-उपशमो:- dispassion, to pleasures aversion, परमात्म-उपलम्भनम्- the Supreme Self to achieve अनुग्रहाय-आत्मवताम्- to shower grace on the self-controlled people अनुकम्पया compassionately तप:-अव्यक्त-गति:- austerities with undisclosed movements चरति practices In Bhaarata Varsha also, The Lord with the name Nar-Naaraayana, compassionately practices austerities with undisclosed movements, till the end of the Kalpa, to shower His grace on the self controlled people, who to achieve The Supreme Self, have attained righteousness, knowledge, dispassion, and aversion to pleasure.


तं भगवान्नारदो वर्णाश्रमवतीभिर्भारतीभि: प्रजाभिर्भगवत्प्रोक्ताभ्यां सांख्ययोगाभ्यां भगवदनुभावोपवर्णनं सावर्णेरुपदेक्ष्यमाण: परमभक्तिभावेनोपसरति इदं चाभिगृणाति ॥१०॥
तम् भगवान्-नारद: Him, the glorious Naarada
वर्णाश्रम-अवतीभि: the Varnaashrama (system) following भारतीभि: प्रजाभि:- the Bharatas people भगवत्-प्रोक्ताभ्यां by The Lord taught सांख्य-योगाभ्याम् Saankhya and Yoga भगवत्-अनुभाव-उपवर्णनम् The Lord's greatness described सावर्णे:-उपदेक्ष्यमाण: to Saavarnee instructing परम-भक्ति-भावेन- with great devotion feeling उपसरति इदम् च-अभिगृणाति adores, this and repeats Him, Who taught the principles of Saankhya and Yoga to Saavarnee, the glorious Naarada adores, with a great feeling of devotion, describing the greatness of The Lord, with the people of Bharata, who know the system of Varnaashrama, and repeats this… (prayer)


ॐ नमो भगवते उपशमशीलायोपरतानात्म्याय नमोऽकिञ्चनवित्ताय ऋषिऋषभाय नरनारायणाय परमहंसपरमगुरवे आत्मारामाधिपतये नमो नम इति ॥११॥
ॐ नम: भगवते denoted by the mystic syllable Om, Hail To The Lord!
उपशम-शीलाय- to self-control given to उपरत-अनात्म्याय free of all senses नम:-अकिञ्चन-वित्ताय Hail to the downtrodden's wealth ऋषि-ऋषभाय the pioneer of the sages नर-नारायणाय to Nara-Naaraayana परमहंस-परम-गुरवे the highest of the ascetics, The foremost teacher आत्माराम-अधिपतये of those who revel in them selves the Lord नम: नम इति Hail! Hail! Thus Hail! to the Lord denoted by the mystic syllable OM, given to self-control, free of all senses, Hail to the wealth of the downtrodden, to the pioneer of the sages, to Nara-Naaraayana, to the highest of the ascetics and the foremost teacher, The Lord of those who revel in themselves, Hail! Hail! thus.


गायति च्-इदम् Sings and thus - कर्तास्य सर्गादिषु यो न बध्यते न हन्यते देहगतोऽपि दैहिकै: ।
द्रष्टुर्न दृगस्य गुणैर्विदूष्यते तस्मै नमोऽसक्तविविक्तसाक्षिणे ॥१२॥
कर्ता-अस्य the maker of this (universe)
सर्ग-आदिषु य: in creation etc. Who न बध्यते न हन्यते is not bound, is not in control देह-गत:-अपि दैहिकै: body holding also, by the physical attributes द्रष्टु:-न दृक्-अस्य All-seeing, not vision His गुणै:-विदूष्यते by the Gunas is tainted तस्मै नम:- to Him Hail! असक्त-विविक्त-साक्षिणे unattached, pure witness The One Who is the maker of this universe, but is not bound by creation, nor is in control of the attributes of the body though invested with a body. He is the All-seeing but His vision is not tainted by the Gunas, Hail! Hail to Him Who is unattached and is purely a Witness.


इदं हि योगेश्वर योगनैपुणं हिरण्यगर्भो भगवाञ्जगाद यत् ।
यदन्तकाले त्वयि निर्गुणे मनो भक्त्या दधीतोज्झितदुष्कलेवर: ॥१३॥
इदम् हि योगेश्वर this only, O Yogeshvara!
योग-नैपुणम् in Yoga the proficiency हिरण्यगर्भ: भगवान्- Golden lotus born glorious (Brahmaa) जगाद यत् said that यत्-अन्त-काले that in the end of time (death) त्वयि निर्गुणे in You, The beyond the gunas मन: भक्त्या दधीत: mind with devotion concentrate उज्झित-दुष्कलेवर: giving up identification with the troublesome body O Yogeshvara! This is only what the golden lotus born Brahmaa said regarding the proficiency in yoga, is that, at the last moment, at the time of death, one must give up all identifications with the body and concentrate the mind with devotion on You, Who is beyond the Gunas of Prakriti.


यथैहिकामुष्मिककामलम्पट: सुतेषु दारेषु धनेषु चिन्तयन् ।
शङ्केत विद्वान् कुकलेवरात्ययाद् यस्तस्य यत्न: श्रम एव केवलम् ॥१४॥
यथा-ऐहिक-आमुष्मिक- just as of this (world), the other (world)
काम-लम्पट: सुतेषु दारेषु to pleasures addicted, in sons and wife धनेषु चिन्तयन् wealth anxious शङ्केत विद्वान् doubts a learned कुकलेवर-अत्ययाद् contemptible body fears loss य:-तस्य यत्न: that his endeavour (in learning) श्रम एव केवलम् labour only altogether Just as a person is addicted to the pleasures of this world and the other worlds, and is anxious of his sons, wife and wealth, so also, a learned person also, if he is in fear of the loss of his contemptible body, his endeavour in learning is mere fruitless labour.


तन्न: प्रभो त्वं कुकलेवरार्पितां त्वन्माययाहंममतामधोक्षज ।
भिन्द्याम येनाशु वयं सुदुर्भिदां विधेहि योगं त्वयि न: स्वभावमिति ॥१५॥
तत्-न: प्रभो त्वम् therefore, to us, O Lord! You
कुकलेवर-अर्पिताम् in the contemptible body placed त्वत्-मायया- by Your Maayaa अहम्-ममताम्- me' 'mine' अधोक्षज O (You) beyond sense perception भिन्द्याम: येन-आशु pierce through by which soon वयम् सुदुर्भिदाम् we, the difficult to shatter विधेहि योगम् त्वयि administer the devotion yoga in You न: स्वभावम्-इति (which is) our nature, thus Therefore, O Lord! You Who are beyond sense perception! Administer on us the devotion yoga in You, which is our nature, so that the feeling of 'me' and 'mine' placed in this incompatible body because of your Maayaa, we may soon be able to pierce through, which is so difficult to shatter.


भारतेऽप्यस्मिन् वर्षे सरिच्छैला: सन्ति बहवो मलयो मङ्गलप्रस्थो मैनाकस्त्रिकूट ऋषभ: कूटक: कोल्लक: सह्यो देवगिरि: ऋष्यमूक: श्रीशैलो वेङ्कटो महेन्द्रो वारिधारो विन्ध्य: शुक्तिमानृक्षगिरि: पारियात्रो द्रोणश्चित्रकूटो गोवर्धनो रैवतक: ककुभो नीलो गोकामुख इन्द्रकील: कामगिरिरिति चान्ये च शतसहस्रश: शैलास्तेषां नितम्बप्रभवा नदा नद्यश्च सन्त्यसङ्ख्याता: ॥१६॥
भारते-अपि-अस्मिन् वर्षे in Bhaarata also this Varsha
सरित्-शैला: सन्ति बहव: rivers, mountains are many मलय: मङ्गलप्रस्थ: Malaya, Mangalaprastha, मैनाक:-त्रिकूट: Mainaaka, Trikoota, ऋषभ: कूटक: कोल्लक: Rishabha, Kootaka, Kollaka, सह्य: देवगिरि: Sahya, Devagiri, ऋष्यमूक: श्रीशैल: Rishyamooka, Shreeshaila, वेङ्कट: महेन्द्र: Venkata, Mahendra, वारिधार: विन्ध्य: Vareedhara, Vindhya, शुक्तिमान्-ऋक्षगिरि: Shuktimaan, Rikshagiri, पारियात्र: द्रोण:- Paariyaatra, Drona, चित्रकूट: गोवर्धन: Chitrakoota, Govardhana, रैवतक: ककुभ: Raivataka, Kakubha, नील: गोकामुख: Neela, Gokaamukha, इन्द्रकील: कामगिरि:-इति Idrakeela, Kaamagiri, these च-अन्ये च शत-सहस्रश: and others and hundreds thousands शैला:-तेषाम् mountains, from their नितम्ब-प्रभवा: bottoms flow नदा: नद्य:-च सन्ति- rivers and rivulets and are असङ्ख्याता: numberless In this Bhaarata Varsha also there are many rivers and mountains, viz., Malaya, Mangalaprastha, Mainaaka, Trikoota, Rishabha, Kootaka, Kollaka, Sahya, Devagiri, Rishyamooka, Shreeshaila, Venkata, Mahendra, Vareedhara, Vindhya, Shuktimaan, Rikshagiri, Paariyaatra, Drona, Chitrakoota, Govardhana, Raivataka, Kakubha, Neela, Gokaamukha, Idrakeela, Kaamagiri, these and others and hundreds thousands of mountains, from their bottoms flow rivers and rivulets which are numberless.


एतासामपो भारत्य: प्रजा नामभिरेव पुनन्तीनामात्मना चोपस्पृशन्ति ॥१७॥
एतासाम्-अप: of these (rivers) waters
भारत्य: प्रजा: Bhaarata Varshas people नामभि:-एव by name alone पुनन्तीनाम्- the purifying आत्मना च- by their selves and उपस्पृशन्ति touch The purifying waters and the names of these rivers, the people of Bhaarata touch with their bodies.


चन्द्रवसा ताम्रपर्णी अवटोदा कृतमाला वैहायसी कावेरी वेणी पयस्विनी शर्करावर्ता तुङ्गभद्रा कृष्णा वेण्या भीमरथी गोदावरी निर्विन्ध्या पयोष्णी तापी रेवा सुरसा नर्मदा चर्मण्वती सिन्धुरन्ध: शोणश्च नदौ महानदी वेदस्मृति: ऋषिकुल्या त्रिसामा कौशिकी मन्दाकिनी यमुना सरस्वती दृशद्वती गोमती सरयू रोधस्वती सप्तवती सुषोमा शतद्रूश्चन्द्रभागा मरुद्वृधा चितस्ता असिक्नी विश्वेति महानद्य: ॥१८॥
चन्द्रवसा ताम्रपर्णी Chandravasaa, Taamraparnee,
अवटोदा कृतमाला Avatodaa, Kritamaalaa, वैहायसी कावेरी Vaihaayasee, Kaaveri, वेणी पयस्विनी Veni, Payasvini, शर्करावर्ता तुङ्गभद्रा Sharkaravartaa, Tungabhadraa, कृष्णा वेण्या Krishna, Venyaa, भीमरथी गोदावरी Bheemarathi, Godavari, निर्विन्ध्या पयोणी Nirvindhyaa, Payoni, तापी रेवा सुरसा Taapi, Revaa, Surasaa, नर्मदा चर्मण्वती Narmadaa, Charmnvatee, सिन्धुरन्ध: शोण:-च नदौ Sindhurandha, Shona and the rivers महानदी वेदस्मृति: the great rivers, Vedasmriti, ऋषिकुल्या त्रिसामा Rishikulyaa, Trisaamaa, कौशिकी मन्दाकिनी Kaushiki, Mandaakini, यमुना सरस्वती Yamuna, Saraswati, दृशद्वती गोमती Drishavatee, Gomati, सरयू रोधस्वती Sarayoo, Rodhasvatee, सप्तवती सुषोमा Saptavatee, Sushomaa, शतद्रू:-चन्द्रभागा Shatadroo, Chandrabhaagaa, मरुद्वृधा चितस्ता Marudvridhaa, Chitastaa, अस्किनी विश्व-इति महानद्य: Askini, Vishva, these great rivers Chandravasaa, Taamraparni, Avatodaa, Kritamaalaa, Vaihaayasee, Kaaveri, Veni, Payasvani, Sharkaravartaa, Tungabhadraa, Krishna, Venyaa, Bheemarathi, Godaaveri, Nirvindhyaa, Payoni, Taapi, Revaa, Surasaa, Narmadaa, Charmnvatee, Sindhurandha, and the Shona are the rivers. The great rivers, Vedasmriti, Rishikulyaa, Trisaamaa, Kaushiki, Mandaakini, Yamuna, Saraswati, Drishavatee, Gomati, Sarayoo, Rodhasvatee, Saptavatee, Sushomaa, Shatadroo, Chandrabhaagaa, Marudvridhaa, Chitastaa, Askini, Vishva, these are the great rivers.


अस्मिन्नेव वर्षे पुरुषैर्लब्धजन्मभि: शुक्ललोहितकृष्णवर्णेन स्वारब्धेन कर्मणा दिव्यमानुषनारकगतयो बह्व्य आत्मन आनुपूर्व्येण सर्वा ह्येव सर्वेषां विधीयन्ते यथावर्णविधानमपवर्गश्चापि भवति ॥१९॥
अस्मिन्-एव वर्षे in this also Varsha
पुरुषै:-लब्ध-जन्मभि: by people taken birth शुक्ल-लोहित-कृष्ण-वर्णेन by Saatvic, Raajasic, Taamasic character स्व-आरब्धेन कर्मणा by their own earned actions दिव्य-मानुष- celestial, human नारक-गतय: and infernal states बह्व्य आत्मन: many by own आनुपूर्व्येण actions according to सर्वा: हि-एव सर्वेषाम् all indeed only for all विधीयन्ते are attained यथा-वर्ण-विधानम्- even as by Varna system अपवर्ग:-च-अपि भवति beatitude and also happens Also in this Varsh, people who take birth, earn various states of existence, celestial, human or infernal, indeed all earned according to Saatvic, Raajasic or Taamasic actions performed by themselves only, are attained. This is so for all the species. Even so, by living according to the Varnaashrama system, beatitude also happens.


योऽसौ भगवति सर्वभूतात्मन्यात्म्येऽनिरुक्तेऽनिलयने परमात्मनि वासुदेवेऽनन्यनिमित्तभक्तियोगलक्षणो नानागतिनिमित्ताविद्याग्रन्थिरन्धनद्वारेण यदा हि महापुरुषपुरुषप्रसङ्ग: ॥२०॥
य:-असौ भगवति who, in This Lord
सर्व-भूत-आत्मनि- all beings' Inner Controller अनात्म्ये-अनिरुक्ते- free of prejudice, beyond speech, अनिलयने परमात्मनि free of a base, The Supreme Spirit वासुदेवे Vaasudeva अनन्य-अनिमित्त- incessant motiveless भक्ति-योग-लक्षण: devotional yoga characteristic नाना-गति-निमित्त- various states causing अविद्या-ग्रन्थि- ignorance knot रन्धन-द्वारेण cutting, by means of यदा हि महापुरुष when only The Supreme Person's पुरुष-प्रसङ्ग: peoples' company The characteristic incessant motiveless devotional yoga in Vaasudeva, Who is The Lord, The Inner Controller of living beings, free of prejudice etc., beyond speech, free of base, The Supreme Spirit, is had only by cutting the various states causing ignorance knot, which can be attained only by the company of the people (devotees) of The Supreme Person.


एतत्-एव हि देवा: गायन्ति - Like this the gods extol - अहो अमीषां किमकारि शोभनं प्रसन्न एषां स्विदुत स्वयं हरि: ।
यैर्जन्म लब्धं नृषु भारताजिरे मुकुन्दसेवौपयिकं स्पृहा हि न: ॥२१॥
अहो अमीषाम् Oh! By these
किम्-अकारि शोभनम् what was done meritorious प्रसन्न एषाम् स्वित्-उत is pleased with them, indeed or स्वयम् हरि: Himself Hari यै:-जन्म लब्धम् by whom birth is taken नृषु भारत-अजिरे among the people of Bhaarata land मुकुन्द-सेवा-औपयिकम् (which) in Mukunda's service is conducive स्पृहा हि न: jealousy indeed is ours Oh! What meritorious deeds were done by these people or is it that Hari is Himself pleased with them as they are born among the people of Bhaarata land, which is conducive to the service of Mukunda. Indeed we envy them.


किं दुष्करैर्न: क्रतुभिस्तपोव्रतैर्दानादिभिर्वा द्युजयेन फल्गुना ।
न यत्र नारायणपादपङ्कजस्मृति: प्रमुष्टातिशयेन्द्रियोत्सवात् ॥२२॥
किम् दुष्करै:-न: what of by difficult us
क्रतुभि:-तप:- by sacrifices, austerities, व्रतै:-दान-आदिभि:-वा vows, charity and or other द्यु-जयेन फल्गुना heaven achieving fruitlessly न यत्र not where नारायण-पाद-पङ्कज- Naarayana's feet lotus स्मृति: प्रमुष्टा- memory is lost अतिशय-इन्द्रिय-उत्सवात् by intense sense gratification Of what use is our performing of sacrifices, austerities, vows, or charity and others, even achieving the fruitless heaven, where the memory of the lotus feet of Naaraayana is not had. Memory, which is lost because of the intense sense gratification.


कल्पायुषां स्थानजयात्पुनर्भवात् क्षणायुषां भारतभूजयो वरम् ।
क्षणेन मर्त्येन कृतं मनस्विन: संन्यस्य संयान्त्यभयं पदं हरे: ॥२३॥
कल्प-आयुषाम् of a Kalpa's age
स्थान-जयात्- heaven won पुन:-भवात् again taking birth क्षण-आयुषाम् of a short age भारत-भू-जय: वरम् on Bhaarata land birth is better क्षणेन मर्त्येन in an instant, by a person कृतम् मनस्विन: all action by the wise संन्यस्य संयान्ति- offering, attains अभयम् पदम् हरे: fearless abode of Hari Taking birth in the land of Bhaarata, though of a short age, is better than having an age of a Kalpa and also having won the heaven. Because here, a wise person, by offering all his actions, in an instant attains the fearless abode of Shree Hari.


न यत्र वैकुण्ठकथासुधापगा न साधवो भागवतास्तदाश्रया: ।
न यत्र यज्ञेशमखा महोत्सवा: सुरेशलोकोऽपि न वै स सेव्यताम् ॥२४॥
न यत्र वैकुण्ठ-कथा- not where, Bhaagavata stories
सुधा-अपगा nectar streams न साधव: भागवता:- not pious devotees तत्-आश्रया: on that living न यत्र यज्ञेश-मखा: not where the Lord of sacrifices, sacrifices महा-उत्सवा: with great abundance सुरेश-लोक:-अपि Brahmaa abode also न वै स: सेव्यताम् not indeed that should be resorted to Certainly, that region, be it the abode of Brahmaa, should not be resorted to, if the nectar stories of the Lord do not flow there in a stream, nor where there are no pious devotees living supported by those streams, and where there are no sacrifices performed with great abundance to propitiate the Lord of sacrifices.


प्राप्ता नृजातिं त्विह ये च जन्तवो ज्ञानक्रियाद्रव्यकलापसम्भृताम् ।
न वै यतेरन्नपुनर्भवाय ते भूयो वनौका इव यान्ति बन्धनम् ॥२५॥
प्राप्ता नृ-जातिम् having got human race
तु-इह ये च जन्तव: certainly here, those and jivas ज्ञान-क्रिया-द्रव्य-कलाप- knowledge, action, material for action सम्भृताम् न वै यतेरन्- equipped with, not surely endeavour अपुन:-भवाय ते भूय: for not again taking birth, they again वनौका: इव wild birds like यान्ति बन्धनम् fall into bondage Those jivas, who have got into the race of human beings, even though equipped with knowledge, having capacity for action, and also the substances to help in the action for the knowledge, do not endeavour for not taking birth again, are like the wild birds, who fall into bondage again and again.


यै: श्रद्धया बर्हिषि भागशो हविर्निरुप्तमिष्टं विधिमन्त्रवस्तुत: ।
एक: पृथङ्नामभिराहुतो मुदा गृह्णाति पूर्ण: स्वयमाशिषां प्रभु: ॥२६॥
यै: श्रद्धया by whom (the people of Bhaarata Varsha), with reverence
बर्हिषि भागश: in the sacrificial fire, according to portions हवि:-निरुप्तम्-इष्टम् oblations poured favourite विधि-मन्त्र-वस्तुत: with procedure, Mantras and objects एक: पृथक्-नामभि:- One, by different names आहुत: मुदा गृह्णाति ablated (articles) with delight accepts पूर्ण: स्वयम्-आशिषाम् प्रभु: full Himself, of benedictions The Lord The perfect Lord Who Himself is full of benedictions, as The One only, accepts with delight the ablated articles offered into the sacrificial fire, to the different named gods, according to the respective portions, their favourite oblations and objects, with the correct procedure, and chanting of Mantras, offered with reverence by the people of Bhaarata Varsha.


सत्यं दिशत्यर्थितमर्थितो नृणां नैवार्थदो यत्पुनरर्थिता यत: ।
स्वयं विधत्ते भजतामनिच्छतामिच्छापिधानं निजपादपल्लवम् ॥२७॥
सत्यम् it is true
दिशति-अर्थितम्- grants desired for अर्थित: नृणाम् objects to the people न-एव-अर्थद: not also (is) real boon यत्-पुन:-अर्थिता as again asks for यत: स्वयम् विधत्ते because by Himself grants भजताम्-अनिच्छताम्- to the worshippers, non-desirous इच्छा-पिधानम् desire satiating निज-पाद-पल्लवम् Own feet lotuses It is true that The Lord grants the desired objects asked for, but that is not the real boon, as more objects are asked for again and again. The real boon is what He grants to the non-desirous people, who worship Him, His own lotus feet which are desire satiating .


यद्यत्र न: स्वर्गसुखावशेषितं स्विष्टस्य सूक्तस्य कृतस्य शोभनम् ।
तेनाजनाभे स्मृतिमज्जन्म: न: स्याद् वर्षे हरिर्यद्भजतां शं तनोति ॥२८॥
यदि-अत्र न: स्वर्ग-सुख- if here ours, heaven pleasures
अवशेषितम् स्विष्टस्य left-over of sacrifice सूक्तस्य कृतस्य शोभनम् of chanting hymns, of actions meritorious तेन-अजनाभे by those, in Ajanaabha (Bhaarata) स्मृतिमत्- (having) the memory (of The Lord) जन्म: न: स्यात् वर्षे birth ours may be, in the Varsh हरि:-यत्-भजताम् Hari because to the worshippers शम् तनोति blessings extends If here, in the heaven any pleasures are left-over, or there are merits from performing sacrifices, or from chanting hymns, or from meritorious actions, then by those, may our birth be in Ajanaabha Varsha, where there is memory of Hari, and where when worshipped, He extends blessings.


श्री शुक उवाच - Shri Shuka said - जम्बूद्वीपस्य च राजन्नुपद्वीपानष्टौ हैक उपदिशन्ति सगरात्मजैरश्वान्वेषण इमां महीं परितो निखनद्भिरुपकल्पितान् ॥२९॥
जम्बू-द्वीपस्य च राजन्- of the Jamboo Dweepas, and O King!
उपद्वीपान्-अष्टौ minor dweepas eight हि-एक उपदिशन्ति indeed some say सगर-आत्मजै:- by Sagaras sons अश्व-अन्वेषण horse searching for इमाम् महीम् परित: this earth all around निखनद्भि:-उपकल्पितान् while digging were made O King, some say that this Jamboo Dweepa has eight minor dweepas, which were made by the sons of Sagar when they were digging around this earth in their search for the horse.


तद्यथा स्वर्णप्रस्थश्चन्द्रशुक्ल आवर्तनो रमणको मन्दरहरिण: पाञ्चजन्य: सिंहलो लङ्केति ॥३०॥
तद्-यथा that like
स्वर्णप्रस्थ:-चन्द्रशुक्ल Swarnaprastha, Chandrashukla, आवर्तन: रमणक: Aavartana, Ramanaka, मन्दरहरिण: पाञ्चजन्य: Mandaraharina, Paanchajanya, सिंहल: लङ्का-इति Sinhala, Lankaa, thus They are known as Swarnaprastha, Chandrashukla, Aavartana, Ramanaka, Mandaraharina, Paanchajanya, Sinhala, Lankaa, thus.


एवं तव भारतोत्तम जम्बूद्वीपवर्षविभागो यथोपदेशमुपवर्णित इति ॥३१॥
एवम् तव भारत-उत्तम like this, to you, O Bhaarata's foremost!
जम्बू-द्वीप-वर्ष-विभाग: Jamboo Dweepa's Varsh divisions यथा-उपदेशम्-उपवर्णित इति as told to me, is described O Foremost of Bhaarata! Like this, the divisions of the Jamboo Dweepa and its Varshas have been described to you, as was told to me.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां पञ्चमे स्कन्धे जम्बूद्वीपवर्णन नाम एकोन्विंशोऽध्याय: ॥१९॥ Thus ends the nineteenth discourse entitled 'A description of Jamboodweepa', in Book Five of the great and glorious Bhaagavata-Puraana.